Bhakthi Yoga

Bhakthi Yoga

© Sabari Ganesh; “All Rights Reserved” 
authorsabariganesh@zohomail.in

 https://sarahah.top/u/authorsabariganesh

            Hinduism postulates that God is formless as referred by Adwaitham, and the umpteen number of forms referred by Dwaitham ultimately rests on the former. It is hence imperative that any form of GOD has to be a representation of Justice, Honesty, Righteousness, Principles and Truth to be revered. However, the Veda describes multiple instance of quarrels, tiff and war between the various forms of GOD. Quite a perplexing phenomenon to the common man!

            Lord Shiva is the master of the universe and in political terms, the head of the first family. Parvathi is Shiva's consort. Ganesh and Kandan are their children. It is a custom of ancient days that the children would prostrate to their parents every day before commencing their chores. It was one such eventful day, when sage Narada visited mount Kailash, the abode of Lord Shiva and presented him the fruit of wisdom. The man of the family gave the 'property' he earned to his consort, the mother of Ganesh and Kandan.

            Both the kids competed for the fruit and since the fruit personified wisdom, it could not be split. Hence only one could gain the possession of the fruit - either Ganesh or Kandan. Mother is a personification of love and compassion towards her children that transcends reason and logic; hence Parvathi unable to decide, requested Shiva to assist her in the tricky situation. The product being one, claimants more than one; and none could be rejected by the compassionate mother!

            Shiva, the head of the family; the one who has transcended love and attachment to materialism, the one with the ability to perceive and uphold truth and justice amidst the turbulence caused by love, affection and compassion; suggested that it shall be him who circumambulates the universe in the shortest span of time. Kandan believed in the might of his possession - Peacock and its ability to circumambulate the universe in a jiffy. Result - a major flop and set back.

            Ganesh, in all humility surrendered to his parents and circumambulated them to emerge the victor of the competition and gained the possession of the fruit of wisdom. Kandan, fuming at the loss; citing injustice and partiality, split from his family to remain secluded in Pazhani, down south of the Himalayas. However the learning that he received made him renounce all his possessions.

            If every form of GOD is a representation of the same formless entity, then such events of quarrel must be considered an enactment to educate us. The primary direct inference of the context is the truth that the fruit of wisdom can be gained only out of one's deserving stature than the physical and/or psychological proximity to the bestower. Humility is the singular quality that would secure one the ultimate fruit of wisdom; no other quality, however superior it may seem can.

            A keen observation indicates that the act of competing with another fellow person is the result of lack of wisdom. Ganesh agreed to the competition with Kandan prior to the attainment of the fruit of wisdom. However; Upon receipt of which, Ganesh was happy to provide it to Kandan. Similarly, our ideas on competing with another fellow person and benefitting out of situations is an indication of lack of wisdom. The only way to eternal peace and contentment is the attainment of wisdom.

            Analysing the success of Ganesh in securing the fruit of wisdom provides us another remarkable insight on the quality a person should imbibe. Ganesh and Kandan accepted that they lacked wisdom; hence the competition. In the competition to attain wisdom; Kandan tried to analyse the all pervading singular divinity in every form and name; hence roamed around the universe in search of the best without surrendering to any form. Ganesh in all humility blind-foldedly accepted the all pervading divinity in a singular form and surrendered unto it.

            A sadhaka might learn from the Veda, Dharmasaastras, Puraanas and Upanishads that GOD is one and is the singular entity that permeates everywhere and that it transcends space and time. However, until the time of practical experience termed wisdom; it is an inevitable prerequisite for a sadhaka to stabilise one's mind on a single form and name; and surrender one's ego unto it, without any element of logic, reasoning and doubt. Perception of the all pervading divinity in every element of nature and effectively uniting with it is the result of wisdom. The personification of which is eternal peace transcending space and time.

            The complete surrender of a sadhaka to a singular form and name of GOD without any element of logic, reasoning, doubt, or comparison is called Bhakthi. The intense devotion of the sadhaka across umpteen number of births; upon maturity condenses the all pervading singleton to a human form termed GURU. The union of the disciple in the GURU, due to complete surrender achieved upon maturity of devotion, is called Bhakthi Yoga. The resultant is wisdom; hence eternal peace.

Janmaanaekachathai: Sathaatharayuja Bhakthya Samaaraathitho

Bhakthaiyr Vaitheekalakshanaena Vithinaa Santhushta Eesa:swayam|

Saakshaath Shree Gururoopamaethya Krupaya Dhrukkochara: Sanprabhu:

Thathvam Saathu Vibhodhya Thaarayathi Thaan Samsaara Dhukkaarnavaath||

Sarva Vedanta Sidhaantha Saara Sangraham; 254

Charity

Charity

© Sabari Ganesh; “All Rights Reserved” 
authorsabariganesh@zohomail.in

 https://sarahah.top/u/authorsabariganesh

            Charity is defined as any activity of assistance that intends to benefit the necessitous and the deprived at large. Charity is portrayed to uplift the people belonging to the lower strata of the society. In today's modern world, charity has assumed umpteen number of forms and applications that is publicised to aim at public good. However, the very unfortunate reality is the widening of the economic divide and increased incidence of the destitute. Despite the multitudinous acts of charity, the proliferation of the underprivileged and impoverished indicates the futility of efforts or a misplaced focus.

            Charity as an act of alleviating the inadequate and the suffering was never a new concept to the followers of the Veda. The Veda is the source of every scripture of Sanathana Dharma. Krishna Dwaibhayana, who detailed the Veda, consequently called Ved Vyasa; summarised its essence thus -

"Slokaarthaena Pravakshyaami, Yathuktham Granthakodishu;

Paropakaara Punyaaya, Paapaaya Parapeedanam."

            It infers; every scripture of Sanathana Dharma in essence dictates that one should serve others in the good of mankind to earn merits; or if to pile up sin, hurt others. Service executed in the good of humanity termed charity, is precisely the substratum and crux of every activity as decreed by Sanathana Dharma.

            A prudent analysis of the verse details with clarity that the proper focus and tangible result of charity is not alleviating the poor or bringing solace to the suffering; rather an effective means to accumulate merits for oneself. Superficially the ideology may seem selfish and contained. Yet still the underlying principle is the profound truth that any endeavour in the pretext of charity is an act of hypocrisy, unless one gains humility. An in depth analysis is imperative to fathom the complete dimensions of charity in its totality.

            Any effort of charity is unidirectional and unsolicited; from the benefactor to the beneficiary. The latter may not need or desire or approve the former's assistance. The efforts of charity may not necessarily serve the intended purpose upon implementation. Even if did; it is an elementary truth that any effort of charity provides only transitory solace to the destitute. However, the positive intentions of the benefactor - the demonstration of empathy and benevolence; effectively removes the ego in oneself, aiding the germination of humility. Humility is the supreme merit and the essence of spirituality.

“A bone to the dog is not charity. Charity is the bone shared with the dog, when you are just as hungry as the dog.” - Jack London

            Humility is the singular virtue that grants vision to perceive the intrinsic ephemerality of life and its associated grasping pursuits. Unless charity becomes an integral element of a person's daily routine, duty; germination of humility is impossible. The self-gratification and pride arising out of the acts of charity coupled with the praise of people would eventually result in the proliferation of desires in the benefactor's mind. Any human activity becomes impure and tarnished, when the mind wobbles around the results, and the benefits that would accrue upon completion of the task.

            The efforts of charity exposes the benefactor to the multitudinous suffering people experience in their life; thereby exerts a distinctive influence to perceive the inherent flaw of impermanency in acquisitive comfort. The prime benefit of charity to oneself is not name or fame but becoming expansive. An expansive mind transcends the psychological barriers of caste, creed, wealth to perceive humanity. The perception of humanity enables stability of mind even amidst psychological turbulence that averments the ethicalness of the activities performed.

“It's not how much we give but how much love we put into giving.”  - Mother Teresa

            The Veda accords much importance to the accumulation of merits, as it is the substratum of one's birth. The experience of pleasure or anguish in a person's life time depends on the accumulated merits or demerits. Hence in spite of the benefactor's efforts of charity, the beneficiary is destined to exhaust one's own karma by experiencing pleasure or agony. Hence the focus is certainly misplaced if the benefactor claims that the ultimate result of charity is to succour the needy. Even in gross materialistic terms, it is apparent that any effort to satisfy the basic wants of a person offers just a fugacious relief.

            Activities that are decreed by Sanathana Dharma; when performed with humility as one's moral duty; gradually erodes the substratum of desire. A desire free mind accomplishes clarity of thought and empathy. The explicit result of charity is to cleanse one's own mind that has so long been cluttered with desires. The moment a desire crops up in a person's mind, the intellect rushes to materialise it. Up to the time of the satiation of desire, peace of mind is lost. A desire free mind is the substratum of peace.

            In the present scenario, the proliferation of charitable institutions as a class of their own indicates the colossal deviation of man from the chartered route as prescribed by the Dharmasastras. The ancient undivided, joint family system played a pivotal role in keeping a check on social evil. Nurturing even distant relatives as the natural way of life had kept a check on the proliferation of the destitute. The presence of ancestors and distant relatives in a family provided the younger members, information on the traditional family value systems and psychological support.

            The economic focus to fulfil the fundamental necessities of every member of the joint family had effectively distanced the life style of people from philistinism. The psychological substratum of charity - empathy towards another living being; was natural. Compassion and tolerance was wide prevalent among the masses that ensured every indulgence, ethical. In the present era of nuclear families; with cupidity at its core, serving up even one's parents are considered onerous. The incessant avaricious materialistic pursuits as a means to happiness; converting every possible luxury into necessities have devastated the subtle niceties of forbearance and contentment achieved through a simple life style.

            The efforts of charity as claimed by the benefactors have failed to generate the requisite benefit, as they are marred by hypocrisy and self-deceit. Ethics as the substratum of charity is long forgotten. Businesses shun from ethics; are operated as a tool to profiteering. The propaganda of charitable institutions, and the corporate social responsibility of companies have secluded charity from the main stream human indulgence. Monetary wealth has become the substratum to charity only to be identified as an activity belonging to the super-rich. Charity in effect has been condescended to gain popularity that adds positively to business.

            When the acts of charity are used as a differentiating tool to maintain pre-eminence amidst competition in the name of corporate social responsibility; adulterates the very principle of charity. The inherent hazard of exhibiting a lavish life style in a society is the piling up of desires in the minds of the percipient. When they fail in their efforts to match the exhibited social status of their opinion leaders, resort to unethical methods of self-gratification resulting in the proliferation of social evil.

            The prime objective of charity is to eliminate the evil that crops up in a person's mind due to one's inability to meet the basic essential demands of life. The explicit result expected out of the efforts of charity is the removal of hatred and malice in a society that has popped up due to the inability of people to meet even the essential requirements to stay alive. Hence it is imperative that any effort of charity focus on life sustenance factors than desires. Humility, the greatest virtue is attainable as an effective outcome of charity only when the efforts undertaken are not publicised.

“The best portion of a good man's life is his little, nameless, unremembered acts of kindness and love.”  - William Wordsworth.

            Charity begins at one's own mortal frame; as it is mere hypocrisy to undertake efforts of charity while maintaining a lavish life style. The rudimentary aspect of extravagance is the wavering of mind to acquisitive comfort that is antagonistic to the elementary objective of charity - Humility. The cradle step to a full-fledged activity of charity in real sense is to minimise one's own dependence on materialistic comforts as en route to peace of mind.

Vegetarianism

Vegetarianism

© Sabari Ganesh; “All Rights Reserved” 
authorsabariganesh@zohomail.in

 https://sarahah.top/u/authorsabariganesh

            It is a well observed, documented and accepted fact that psychologically every human being is unique in this world. However, Sanathana Dharma has verily classified human beings into three psychological categories - Sathvam, Rajas and Thamas. Every person is a combination of these and is defined by the dominating. However, the prime objective of human birth being self-realisation; the three psychological states need to be transcended. Transcending all the three is the ultimate - Gunaatheetham.

            Of the three psychological states of mind; Thamas is a state when the mind is idle, dormant and non-reactive. Rajas is a state of mind that is unstable, effervescent and tensed. Sathvam is the best of the three, when the mind is stable, alert, calm and active. Sathvam is the balanced state of mind that is between the two opposites - the dull mind full of inertia called Thamas; and the unstable, effervescent, rattling Rajas. Sathvam is the only psychological state of mind which upon maturity attains the ultimate - Gunaatheetham.

            Every activity of man reflects either of the three states; be it food, worship, duty or love. A successful person is one who has attained the balanced state of mind called Sathvam. It is implied that, though by birth one may possess any state of psychological maturity; and the traditional customs as defined by the Veda bearing on any of the three psychological states; every effort must be focused on achieving the balanced state of mind - the stable, alert, calm and active mind termed, Sathvam.

            Veda describes the presence of umpteen number of worlds; of which, it defines Earth as 'Karma Bhoomi'. When the other worlds are mere centres of exhausting the accumulated merits or demerits; the Earth alone is one such place wherein one can perform and attain the best or worst of the umpteen number of worlds; or even get liberated. It indicates the presence of activities belonging to either of the three psychological states. However, with the passage of time, when a person gets relieved of one's direct responsibilities, should attain the balanced state of mind, called Sathvam.

            Veda has also categorised people based on functions as Brahmin, Kshatriya, Vysya and Sudra. The categorisation of people were based on their psychological maturity and functions performed; not birth. Ancient traditional practice aimed at a society that is distinct in functions but united in vision; similar to the senses of the body – distinct in functions but united as one body. Hence the people belonging to every category were dependent on the other aiming at mutual betterment.

            Food provides the essential energy for any activity of a person in this world. The kind of food consumed determines the psychological state of a person. Veda which has categorised people based on activities has also stipulated the distinct kind of food required to promote the requisite psychological substratum. Bhaagasastra is a part of the Veda detailing the kind of food permissible to every category of people in a society that assist their moral activities aiming at the betterment of the society as a whole.

            For instance, the moral responsibility of a Brahmin is to learn, recite and teach the Veda. Every activity of man is streamlined by the Veda. The moral duty of a Brahmin is to guide the society as a whole. The innate necessity for extreme patience has stipulated this category of people to remain in the Sathvik state of psychological maturity at all times. For this reason strict vegetarianism and non-spicy food is mandatory since birth for a Brahmin. Also, a life devoid of materialistic luxury so as to remain detached and selfless is stipulated.

            In the case of a Kshatriya, the moral responsibility is to fight and protect the geographical territorial limits of the region. If being a King, to prune the misdeeds of the citizens in an effort to protect the innocent as guided by the Dharmasastras. These activities demand the genuine need for the psychologically effervescent and physically dominant, Rajasik state of mind. Hence spicy food and non-vegetarian diet is permitted by the Veda for those belonging to this category. However, their activities too are streamlined by the guidance of the Dharmasastras, discoursed by the Sathvik Brahmins.

            The prime responsibility of a Vysya is to roam around the entire earth in pursuit of wealth and material prosperity. The objective of such a pursuit is the economic betterment of the society that one belongs to as a whole; thereby benefitting its every member. Strict vegetarianism is not stipulated obligatory by the Veda, due to the inherent practical dilemma; with consideration. Nevertheless, this relaxation is understood to be applicable only in times of critical compulsion and situational predicament.

            In the case of people performing strenuous physical activities like agriculture or construction of dams and temples, the need for Thamasik state of mind is justified. Scientifically, the more strenuous and repetitive the work is physically, the more latent the mind becomes. A food regime that is much relaxed when compared to that of the Brahmins, Kshatriyas and Vysyas in terms of quality and quantity is permitted by the Veda for this category of people.

            Strict vegetarianism is assigned by the Veda only for the people belonging to the category - Brahmins. A food regime that included non-vegetarian diet is permitted by the Veda for the people belonging to the other categories to promote the requisite psychological state of mind. However, the Veda has accorded a higher state of honour to the people in other categories, who followed the food regime of Brahmins and at the same time executed the moral responsibilities due to them. For instance, King Janaka of Mithila is regarded a Rajarishi.

            In spite of the diet regime; since the activities were pruned by the Dharmasastras; and are performed for the betterment of the society as a whole in an interdependent manner, every category of people got elevated spiritually. Therefore, though the diet being non-vegetarian; a sensible limit on the choice of food was effortless and evident. Also, when a person from any of the other categories gets relieved off one's direct responsibilities; aimed at practising the way of life that would inculcate the Sathvik state of mind - Vegetarianism.

            The life term of every person in such a societal setup was divided into four Aashramas - Brahmacharyashramam, Grihasthashramam, Vaanaprasthashramam and Sanyasashramam. Of the four; since Brahmacharyashramam is practised at the hermitage of a Guru; who is a Vedic Brahmin, strict vegetarianism becomes inevitable. In the case of a person abiding the Sanyasashramam, a vegetarian diet that includes uncooked food - fruits to a large extent becomes the natural way of life. Sanyasashramam touches the peak of vegetarianism as stipulated by the Veda.

            Vaanaprasthashramam focus on Vedic activities stipulated by tradition along with spouse. However, it is devoid of sensual pleasures, aims at the purification of mind, executed at a hermitage; and so vegetarianism. Grihasthashramam is the only stage in a person's life time, when one is provided a relaxation to consume non-vegetarian diet. The justification being, the requirement of an apt psychological state of mind to execute one's moral responsibilities for the betterment of society as a whole.

            Grihasthashramam is that stage of a person's life, when one heads a family. Protecting the members of one's family; shouldering the direct traditional, familial and societal responsibilities; demand a genuine need for the Rajasik or Thamasik state of mind. Hence non-vegetarianism. Even so in the case of Brahmins, the relaxation to a non-vegetarian diet is prohibited. However, practically, the inherent cruelty to a living being evident in non-vegetarian diet made it less appealing to people following the Vedic traditions.

            The Veda is the source of every scripture of Sanathana Dharma. Krishna Dwaibhayana, who detailed the Veda, consequently called Ved Vyasa; summarised its essence thus -

"Slokaarthaena Pravakshyaami, Yathuktham Granthakodishu;

Paropakaara Punyaaya, Paapaaya Parapeedanam."

            It infers; every scripture of Sanathana Dharma in essence dictates that one should serve others in the good of mankind to earn merits; or if to pile up sin, hurt others. Non-vegetarianism is the most prominent and subtle form of individual selfishness and cruelty to another living being. The prime objective of the Veda being streamlining the activities of every person to accumulate merits, promoted vegetarianism in principle. Yet still; relaxation to a sensible non-vegetarian diet was accorded to the specific class and period based on legitimate necessity.

            In the present scenario; the distinctive nature of societal class and customs based on tradition is blurred. Segregation of a person's life time based on functions are discarded. The responsibility shouldered by a person in the present society have lost their traditional belongingness to any specific class, and period of life time. People lead a mixed up jumbled life style chosen based on convenience and sensuality. Clarity of reasoning and sensible rationalism is victimised; evidently negating the basis of adhering to non-vegetarianism.

            Followers of the Veda are termed Hindu. The term "Hindu" is never available in the traditional scriptures. Hindu is a term accorded to the followers of the Veda by the rest. However, subsequently a shrewd definition was accorded to the term, "Hindu" -

"Himsaayaam Thooyathey; Yah Sah Hindu Ithyapidheeyathey!"

It describes Hindu as the one, who empathises with the suffering of another living being. In spite of the inherent ingenuity; this description clearly evidence the prevalence of vegetarianism among the followers of the Veda in India. It is thus our responsibility to adhere to strict vegetarianism in a scenario that lacks substantial ground justifying non-vegetarian diet; else the resultant shall be the loss of a unique and profound ideal to the entire world.                                                                                                    

Phytovaccines

Phytovaccines

© Sabari Ganesh; “All Rights Reserved” 
authorsabariganesh@zohomail.in

 https://sarahah.top/u/authorsabariganesh

            Infection and disease is a persistent threat to the existence of human race in this planet. The natural protective mechanism of the human body is its immune system. The ability and success of which, ensures our healthy living. Disease is a condition that indicates the temporary failure of the immune system. Ability of man to cure diseases ensured survival. The quest to healthy living has shifted focus from cure to prevention. Vaccination is a formidable tool in this frontier.

            When the immune system is stimulated by exposing the human body to pathogens after inactivating them; disease can be prevented during actual encounter. The prime objective of vaccination is to minimise the response time and enhance the efficacy of the human immune system. Vaccination is an economical and efficient tool to prime the immune system in an effort to prevent and eradicate infectious diseases. The success of vaccination has incarcerated Small Pox as historic; so shall be with Polio soon.

            A remarkable mile stone in this process is the replacement of the entire inactivated pathogen by select antigens that trigger the same response from the immune system. Thereby, considerable risk of exposing the human body to the complete pathogen is averted. Vaccinating a person is normally done by way of injecting the antigen. The clinical necessities are sterile syringes, refrigeration prior to injection, multiple injections at regular intervals that boost the immune system which is a prerequisite to ensure effectiveness.

            Childhood is the stage when a body receives most of its vaccinations. The clinical necessities, stringent protocols during administration, technical expertise to administer vaccines, huge cost of production and transportation have become factors of inhibition to vaccination. The people of least developed countries where sophistication of life and use of technology is still in its nascent stage, lack of education and proper information on the benefits of vaccination hinder the objective of eradicating infectious diseases.

            Developmental research have been able to express the same antigen protein used as vaccines in edible parts of plants; which when consumed by people, provide the benefits of vaccination. This commenced the research and development of edible vaccines. Since they are produced by plants, they are also called Phytovaccines. The first ever plant derived protein to be used as a vaccine is the Human Serum Albumin. This antigen protein molecule was successfully produced in tobacco and potato plants.

            Phytovaccines is another marvel of genetic engineering. When a part of the plant is exposed to the bacterial medium that contains the antigen gene and the antibiotic resistance gene; modifications occur in its genetic stature. This when kept in an antibiotic medium, the rest of the plant not affected by the antibiotic resistance gene gets destroyed allowing the proliferation of the antigen gene in the plant; called Callus. When this chunk of cells called Callus is allowed to develop into a plant; the edible parts of the plant would be laden with the antigen protein.

            These edible parts of the plant containing the antigen protein, when consumed trigger the human immune system to produce the corresponding antibodies; thus vaccinating the human body. The immune system of the human body as a result would have gained the capability to fight and win over during actual encounter with live disease causing pathogens. So long the leaf and stem tissues of the tobacco and potato plants are used to produce the antigen protein molecules used as vaccines.

            When plants are integrated with the genes that determine the antigens of the disease causing bacteria or virus; the cells of the edible part of the plant provide immunogenic proteins. This upon consumption provide the benefit and protection of vaccination. The process of expressing the antigen protein molecule in edible parts of plants to be used as vaccines is called Transient Gene Expression. The vaccines thus can be manufactured at a comparatively lower cost, with negligible risk of contamination and also in abundance. They can be administered by oral consumption of the edible part of the plant or could be extracted, purified and administered as injections or oral dosage pills.

            Some of the foods under study to manufacture edible vaccines are potato, tobacco, banana, tomato, carrot, peanuts, lettuce, wheat, rice and corn. Of these tomatoes and bananas are preferred carrier of vaccines as they can be grown in any part of the world with considerable ease; can also be consumed in its raw form; and liked by children too. The need to cook potatoes and rice to make it fit for consumption pose the risk of the antigen protein with vaccinating properties getting denatured. Also, opinions galore to avoid agricultural food crops that form the principal food chain of humans to be a vector of vaccines as differentiating the ordinary and transgenic might become difficult and tedious. Another bottleneck to be addressed in edible vaccines is the determination of dosage accuracy and consistency when consuming the transgenic food in an effort to self-vaccinate.

            It is yet to be ascertained if the cell wall that encloses the cytoplasm with the antigen protein in the food consumed, could surpass the strong acids in the stomach and reach the intestine to be absorbed into the blood stream. However, as most of the infectious diseases that demand vaccination enter the body through the alimentary canal and mucosal surfaces of the nose and mouth, like the Vibrio Cholerae and Entero Toxigenic Escherichia coli infections; edible vaccines that mimic the same route might be expected to possess a relatively higher efficacy in stimulating the mucosal immune response.

            The use of transgenic plants is a success in developing auto-antigens that inhibit, cure and eradicate diseases wherein the human immune system misidentifies the body's home proteins as foreign only to fight against it. Some of the diseases thus expressed by the human body include Multiple Sclerosis, Arthritis and Type I Diabetes. Focus is also intense on developing edible vaccines for preventing and eliminating tumour cells that include breast cancer and malignant melanoma. However, development of edible vaccines to prevent and fight cancer is in its infancy.

            Research on edible vaccines also focus on an interesting possibility of the pregnant mother consuming the vaccine laden food and pass on the antibodies generated thus through the placenta, thereby vaccinate her yet to be born child; and/or could breast feed the child and vaccinate it by passing the antibodies through milk. Man's quest for healthy living has been a never-ending pursuit. Phytovaccines is another episode that would scientifically establish food as medicine. However research in this field is in its infancy and a long way remains to be trodden.

            An important aspect to be reckoned in the manufacture of Phytovaccines is to maintain easy and clear distinction between ordinary food crops and genetically modified transgenic food crops that are laden with antigen proteins. Legal protocols and compliance parameters are yet to be framed in the production of Phytovaccines on a commercial scale. An ideal scenario at this nascent stage of Phytovaccine production is in its confinement to green houses and horticulture parks; where observation, analysis and total eradication upon misadventure is possible.

            Genetic engineering is one of the most awesome forces of this century and one should not be allowed to wield it like a kid who found its dad's pistol. Prudence in application under close analysis, observation, documentation, repeated protocol testing ensuring effectiveness, eliminating redundant after-effects of residues, and DNA sequencing of the plasmids would open up new frontiers to a healthy life propelled by Phytovaccines.